Search results for 'Religious life Buddhism' (try it on Scholar)

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  1.  3
    David Putney, Richard King, Harry Oldmeadow, John Makeham & Whalen Lai (1995). Review of The Psychological Attitude of Early Buddhist Philosophy, by Lama Anagarika Govinda ; The Law of Karma: A Philosophical Study, by Bruce R. Reichenbach ; Religious Philosophy of Tagore and Radhakrishnan, by Harendra Prasad Sinha ; Scripture, Canon and Commentary: A Comparison of Confucian and Western Exegesis, by John B. Henderson ; Chan Insights and Oversights: An Epistemological Critique of the Chan Tradition, by Bernard Fauré ; Reason and Tradition in Indian Thought: An Essay on the Nature of Indian Philosophical Thinking, by Jitendra Nath Mohanty ; Avicenna, by L. E. Goodman ; and Becoming Bamboo: Western and Eastern Explorations of the Meaning of Life, by Robert E. Carter. [REVIEW] Asian Philosophy 5 (1):75-98.
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  2.  1
    Richard Mather (1987). The Life of the Buddha and the Buddhist Life: Wang Jung's "Songs of Religious Joy". Journal of the American Oriental Society 107 (1):31-38.
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  3. Xingyun (1998). Being Good: Buddhist Ethics for Everyday Life. Weatherhill.
    The aim of this book is simple: to invite readers to consider what it means to lead a good life, and to offer practical advice, based on the Buddhist teachings, as to how this can be accomplished. In each of more than thirty brief essays, Master Hsing Yun treats a specific moral or ethical issue, using quotations from the rich treasury of the Buddhist scriptures as a point of departure for his discussion. Among the topics he considers are control (...)
     
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  4.  2
    Michael Stone (2011). Awake in the World: Teachings From Yoga and Buddhism for Living an Engaged Life. Shambhala.
    Explains how yoga practitioners can deepen and enrich their relationships with family and friends, as well as become more engaged with their communities.
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  5. Naomi Appleton (2014). Narrating Karma and Rebirth: Buddhist and Jain Multi-Life Stories. Cambridge University Press.
    Buddhism and Jainism share the concepts of karma, rebirth, and the desirability of escaping from rebirth. The literature of both traditions contains many stories about past, and sometimes future, lives which reveal much about these foundational doctrines. Naomi Appleton carefully explores how multi-life stories served to construct, communicate, and challenge ideas about karma and rebirth within early South Asia, examining portrayals of the different realms of rebirth, the potential paths and goals of human beings, and the biographies of (...)
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  6.  8
    Emily McRae (2012). A Passionate Buddhist Life. Journal of Religious Ethics 40 (1):99-121.
    This paper addresses the ways that we can understand and transform our strong emotions and how this project contributes to moral and spiritual development. To this end, I choose to think with two Tibetan Buddhist thinkers, both of whom take up the question of how passionate emotions can fit into spiritual and moral life: the famous, playful yogin Shabkar Tsodruk Rangdrol (1781–1851) and the wandering, charismatic master Patrul Rinpoche (1808–1887). Shabkar's The Autobiography of Shabkar provides excellent examples of using (...)
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  7.  8
    Traleg Kyabgon (2001). The Essence of Buddhism: An Introduction to its Philosophy and Practice. Shambhala.
    This lucid overview of the Buddhist path takes the perspective of the three "vehicles" of Tibetan Buddhism: the Hinayana, Mahayana, and Vajrayana. While these vehicles are usually presented as a historical development, they are here equated with the attitudes that individuals bring to their Buddhist practice. Basic to them all, however, is the need to understand our own immediate condition. The primary tool for achieving this is meditation, and The Essence of Buddhism serves as a handbook for the (...)
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  8.  7
    Joan Halifax (2004). The Fruitful Darkness: A Journey Through Buddhist Practice and Tribal Wisdom. Grove Press.
    Grove Press is proud to reissue this important work by one of Buddhism's leading contemporary teachers.
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  9. Maheśa Tivārī (ed.) (1989). Perspectives on Buddhist Ethics. Sole Distributor, Eastern Book Linkers.
     
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  10.  7
    Sandu Frunza (2010). Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam. Journal for the Study of Religions and Ideologies 6 (16):174-176.
    Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam The Continuum International Publishing Group, New York, 2006.
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  11. Robert Aitken (1984). The Mind of Clover: Essays in Zen Buddhist Ethics. North Point Press.
    In Taking the Path of Zen , Robert Aitken provided a concise guide to zazen (Zen meditation) and other aspects of the practice of Zen. In The Mind of Clover he addresses the world beyond the zazen cushions, illuminating issues of appropriate personal and social action through an exploration of the philosophical complexities of Zen ethics. Aitken's approach is clear and sure as he shows how our minds can be as nurturing as clover, which enriches the soil and benefits the (...)
     
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  12.  10
    Douglas K. Mikkelson (2005). Aquinas and Dogen on Entrance Into the Religious Life. Buddhist-Christian Studies 25 (1):109-121.
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  13.  3
    Peggy Morgan & Clive Lawton (2007). Ethical Issues in Six Religious Traditions. Columbia University Press.
    A new edition of this bestseller, the only book to cover this range of ethical issues with attention both to the roundedness and individual integrity of each religious tradition and to focused issues which are of contemporary interest. The format of the book has not changed. It provides for parallel study of the values held by different communities, exploring the ethical foundations of Hinduism, Buddhism, Sikhism, Judaism, Christianity, and Islam. Each section introduces a different religion and sets the (...)
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  14.  2
    Faustino Luiz Couto Teixeira (2012). A espiritualidade zen budista (Zen Buddhist Spirituality) - DOI: 10.5752/P.2175-5841.2012v10n27p704. Horizonte 10 (27):704-727.
    The comparative study of mysticism and inter-religious spirituality has gained more space in universities and research centers that radiate everywhere. They are also research involving Eastern religions, in its peculiar mystical trait. Also in the context of Buddhism one can talk on spirituality, understood as a search path of liberation. This article presents the theme of Zen Buddhist spirituality based on the reflection of Eihei Dogen Zenji (1200 – 1253), one of the most important and prominent teachers of (...)
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  15.  9
    Vanchai Ariyabuddhiphongs (2009). Buddhist Belief in Merit (Punña), Buddhist Religiousness and Life Satisfaction Among Thai Buddhists in Bangkok, Thailand. Archive for the Psychology of Religion 31 (2):191-213.
    This study operationally defines Buddhist belief in merit , Buddhist religiousness and examines their relationships with life satisfaction. Four hundred Buddhist merit makers at a temple in Bangkok participated in the study. LISREL models show that Buddhist belief in merit predicts Buddhist religiousness and life satisfaction, and Buddhist belief in merit mediates the relationship between Buddhist religiousness and life satisfaction. The different conceptualizations of Buddhist religiousness and life satisfaction and their difference with reference to the future (...)
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  16.  13
    George Joji Tanabe Jr (1994). Liquid Life: Abortion and Buddhism in Japan, by William R. LaFleur. Japanese Journal of Religious Studies 21:437-440.
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  17.  1
    R. C. Jamieson (1982). Nancy Wilson Ross. Buddhism: A Way of Life and Thought. Pp. Xi + 208. £4.95. [REVIEW] Religious Studies 18 (4):535.
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  18.  9
    Pema Chödrön (2012). Living Beautifully with Uncertainty and Change. Shambhala.
    The American Buddhist nun and author of the best-selling When Things Fall Apart counsels readers on how to live compassionately and well during times of instability, demonstrating the use of the Three Commitments practice to promote ...
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  19. David Gosling (1985). Martin Southwold. Buddhism in Life: The Anthropological Study of Religion and the Sinhalese Practice of Buddhism. Pp. 232. (Manchester: University Press, 1983.) £19.50. [REVIEW] Religious Studies 21 (2):266-267.
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  20. John Keenan (1998). Review Of: Robert Magliola, On Deconstructing Life-Worlds: Buddhism, Christianity, Culture; and “A Response,”. [REVIEW] Japanese Journal of Religious Studies 25 (3-4):392-396.
     
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  21. George Tanabe (1994). Review Of: William R. LaFleur, Liquid Life: Abortion and Buddhism in Japan. [REVIEW] Japanese Journal of Religious Studies 21 (4):437-440.
     
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  22. Georsre Tanabe (1994). Review Of: William R. LaFleur, Liquid Life: Abortion and Buddhism in Japan. [REVIEW] Japanese Journal of Religious Studies 21 (4).
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  23. Hyo-gu Chŏng (2010). Malgŭn Haengbok Ŭl Wihan 345-Chang Ŭi Pulgyojŏk Myŏngsang. P'urŭn Sasang.
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  24. Gyalwang Drukpa (2012). Everyday Enlightenment: The Essential Guide to Finding Happiness in the Modern World. Riverhead Hardcover.
     
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  25. Nhất Hạnh (2012). The Pocket Thich Nhat Hanh. Shambhala.
     
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  26. Wasin ʻInthasara (2010). Thammabot Thāng Hǣng Khwāmdī. Samnakphim Thammadā.
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  27. Rathnapala Subasinghe (2011). Unification and Disintegration: A Theory of Life on Buddhist Philosophy. Godage International Publishers.
     
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  28. Phra Thēpwēthī (1998). A Constitution for Living: Buddhist Principles for a Fruitful and Harmonious Life. Buddhadhamma Foundation.
     
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  29.  15
    Émile Durkheim (1926). The Elementary Forms of the Religious Life. New York, the Macmillan Company.
    In The Elementary Forms of Religious Life (1912), Emile Durkheim sets himself the task of discovering the enduring source of human social identity.
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  30. Zaixuan Chen (2007). Chan Wai Liu Yun. Zong Jiao Wen Hua Chu Ban She.
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  31.  10
    Hakuin (2012). Beating the Cloth Drum: The Letters of Zen Master Hakuin. Shambhala Publications.
    Contains letters from a Zen master to both monks and lay believers; the letters illustrate the Zen master's compassion, knowledge, and generosity.
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  32.  16
    John Daido Loori (1998). Invoking Reality: Moral and Ethical Teachings of Zen. Shambhala.
    In Invoking Reality, John Daido Loori, one of the leading Zen teachers in America today, presents and explains the ethical precepts of Zen as essential aspects ...
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  33. Ram Adhar Mall (2006). Nagarjunas Philosophie Interkulturell Gelesen. Bautz.
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  34. S. J. McGrath & Andrzej Wierciński (eds.) (2010). A Companion to Heidegger's Phenomenology of Religious Life. Rodopi.
    In the academic year 1920-1921 at the University of Freiburg, Martin Heidegger gave a series of extraordinary lectures on the phenomenological significance of the religious thought of St. Paul and St. Augustine. The publication of these lectures in 1995 settled a long disputed question, the decisive role played by Christian theology in the development of Heidegger’s philosophy. The lectures present a special challenge to readers of Heidegger and theology alike. Experimenting with language and drawing upon a wide range of (...)
     
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  35.  18
    Anne Bruce (2007). Time(Lessness): Buddhist Perspectives and End-of-Life. Nursing Philosophy 8 (3):151-157.
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  36. Matthias Fritsch & Jennifer Anna Gosetti-Ferencei (eds.) (2010). The Phenomenology of Religious Life. Indiana University Press.
    The Phenomenology of Religious Life presents the text of Heidegger’s important 1920–21 lectures on religion. The volume consists of the famous lecture course Introduction to the Phenomenology of Religion, a course on Augustine and Neoplatonism, and notes for a course on The Philosophical Foundations of Medieval Mysticism that was never delivered. Heidegger’s engagements with Aristotle, St. Paul, Augustine, and Luther give readers a sense of what phenomenology would come to mean in the mature expression of his thought. Heidegger (...)
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  37.  23
    Mary Cresp (2012). Australian Religious Life Since Vatican II: A Personal Journey. The Australasian Catholic Record 89 (4):458.
    Cresp, Mary Some months ago while driving I heard an interview with writer Alan Moore on the radio and was so captured by his comments about trends in modern society that I had to pull over to the side of the road and stop to concentrate on what he was saying. I ordered his book, No Straight Lines, and found he presents an inspiring plea for a more human-centric world, more able organisations and more vibrant and equitable economies relevant to (...)
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  38.  10
    Greg Peters (2013). John Henry Newman's Theology of the Monastic/Religious Life as a Means to Holiness. Newman Studies Journal 10 (2):7-17.
    By the late 1830s, John Henry Newman and Edward Bouverie Pusey were discussing the re-introduction of monastic/religious life into the Church of England. Though Newman did not remain in the Church of England long enough to see the full flowering of this effort, his writings as an Anglican theologian reveal that he viewed the monastic/religious life as a central way in which a person could grow in holiness and also a means of fostering the holiness of (...)
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  39.  17
    A. Mark Smith (2006). Seeing and Being Seen in the Later Medieval World: Optics, Theology, and Religious Life (Review). Journal of the History of Philosophy 44 (3):473-474.
    A. Mark Smith - Seeing and Being Seen in the Later Medieval World: Optics, Theology, and Religious Life - Journal of the History of Philosophy 44:3 Journal of the History of Philosophy 44.3 473-474 Dallas G. Denery, II. Seeing and Being Seen in the Later Medieval World: Optics, Theology, and Religious Life. Cambridge Studies in Medieval Life and Thought , 63. Cambridge-New York: Cambridge University Press, 2005. Pp. x + 202. Cloth, $75.00. Among the metaphors (...)
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  40. Matthias Fritsch & Jennifer Anna Gosetti-Ferencei (eds.) (2010). The Phenomenology of Religious Life. Indiana University Press.
    The Phenomenology of Religious Life presents the text of Heidegger’s important 1920–21 lectures on religion. The volume consists of the famous lecture course Introduction to the Phenomenology of Religion, a course on Augustine and Neoplatonism, and notes for a course on The Philosophical Foundations of Medieval Mysticism that was never delivered. Heidegger’s engagements with Aristotle, St. Paul, Augustine, and Luther give readers a sense of what phenomenology would come to mean in the mature expression of his thought. Heidegger (...)
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  41. Anne Warfield Rawls (2009). Epistemology and Practice: Durkheim's the Elementary Forms of Religious Life. Cambridge University Press.
    In this original and controversial book Professor Rawls argues that Durkheim's The Elementary Forms of Religious Life is the crowning achievement of his sociological endeavour and that since its publication in English in 1915 it has been consistently misunderstood. Rather than a work on primitive religion or the sociology of knowledge, Rawls asserts that it is an attempt by Durkheim to establish a unique epistemological basis for the study of sociology and moral relations. By privileging social practice over (...)
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  42.  8
    Eleanor Rosch (2002). How to Catch James's Mystic Germ Religious Experience, Buddhist Meditation and Psychology. Journal of Consciousness Studies 9 (9-10):9-10.
    Within The Varieties of Religious Experience lies the germ of a truly radical idea. It is that religious experience has something important and basic to contribute to the science of psychology. Yet now, a hundred years after the publication of James's monumental work, the mainstream academic fields of psychology are no closer to considering, let alone implementing, this idea than they were in James's day. Why? Surely one aspect of this is the way in which the categories and (...)
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  43.  8
    Gavin Hyman (1998). Towards a New Religious Dialogue: Buddhism and Postmodern Theology. Heythrop Journal 39 (4):394–412.
    This paper proffers an example of a new form of religious dialogue. It subverts, rather than assumes the philosophical tradition of universal reason, upon which religious dialogue has traditionally proceeded. To this end, I call into question the frequently perceived affinity between Buddhism and radical postmodern a/theology. Whereas the latter works within a framework of oppositions inherited from the modern philosophical tradition, Buddhism is innocent of such a framework, and jettisons its ‘either‐or’ antinomies. In this respect, (...)
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  44. Zhan'guo Chen (2004). Chao Yue Sheng Si: Zhongguo Chuan Tong Wen Hua Zhong de Sheng Si Zhi Hui = Chaoyue Shengsi. Henan da Xue Chu Ban She.
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  45.  55
    Mary M. Garrett (1997). Chinese Buddhist Religious Disputation. Argumentation 11 (2):195-209.
    From about the fourth to the tenth century Buddhist monks in China engaged in formal, semi-public, religious disputation. I describe the Indian origins of this disputation and outline its settings, procedures, and functions. I then propose that this disputation put its participants at risk of performative contradiction with Buddhist tenets about language and salvation, and I illustrate how some chinese Buddhists attempted to transcend these contradictions, subverting disputation through creative linguistic and extra- linguistic strategies.
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  46. Martin Heidegger (2010). The Phenomenology of Religious Life. Indiana University Press.
     
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  47.  13
    Desh Raj Sirswal, The Role of Religious and Spiritual Values in Shaping Humanity (A Study of Dr. B.R. Ambedkar’s Religious Philosophy).
    Values are an important part of human existence, his society and human relations. All social, economic, political, and religious problems are in one sense is reflection of this special abstraction of human knowledge. We are living in a globalized village and thinking much about values rather than practice of it. If we define religion and spirituality we can say that religion is a set of beliefs and rituals that claim to get a person in a right relationship with God, (...)
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  48.  12
    Brooke Schedneck (2011). Constructions of Buddhism: Autobiographical Moments of Western Monks' Experiences of Thai Monastic Life. Contemporary Buddhism 12 (2):327-346.
    This article explores the autobiographical writings of Western monks living in Thailand in the light of scholarship on modern and Western Buddhism to understand their constructions of Buddhism. I explore Western monks' understanding of Buddhism before leaving for Thailand, their experiences of integrating into Thai Buddhism, and their lives after returning to their home countries. Their constructions consist of Buddhism as a scientific, rational tradition focused on the practice of meditation. These constructions are challenged during (...)
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  49.  6
    John Wall (2005). The Creative Imperative: Religious Ethics and the Formation of Life in Common. Journal of Religious Ethics 33 (1):45 - 64.
    Challenging a long-standing assumption of the separation of ethical from poetic activity, this essay develops the basis for a theory of moral life as inherently and radically creative. A range of contemporary post-Kantian ethicists--including Ricoeur, Nussbaum, Kearney, and Gutiérrez--are employed to make the argument that moral practice requires a fundamental capability for creative transformation, imagination, and social renewal. In addition, this poetic moral capability can finally be understood only from the primordial religious point of view of the mystery (...)
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  50.  6
    Joel J. Kupperman (1973). The Supra-Moral in Religious Ethics: The Case of Buddhism. Journal of Religious Ethics 1:65 - 71.
    Characteristically religious ethical systems consist of much more than a morality: that is, much more than judgments marked by serious societal pressure and the appropriateness in offenders of a sense of moral guilt. Religious ethics characteristically demands also control and modification of thoughts and desires. This supra-moral element is prominent in Buddhism, where it flourishes primarily in the "Samgha". The ethics of Buddhism can be understood only by means of a concept of the supra-moral.
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